Chinese
因此，先前阶段的区分主要在于思维，而执持的区分主要在于身体。后忆的阶段也有两种：在空色大手印无法圆满引导四喜的阶段，主要运用拙火的燃烧显现，因此是月亮清净；从能够圆满引导四喜开始，主要运用融乐无变的所依菩提心，因此是太阳清净。三摩地的阶段也有两种：从秘密处到额头之间的五轮中，五界止息是太阳清净；在顶髻处，五蕴等止息是月亮清净，五界是智慧，五蕴是方便。如此，这两个后来的支分中，前者后忆是主要着重思维的清净方式的区分，而三摩地的区分是主要着重身体的清净方式。这些区分，如果按照道次第在相续中产生的前后顺序来说是这样的，但是，瑜伽修习的每一种方式，也必须以方便智慧双运的方式修习，因此也可以这样区分。例如，收摄时，安住于虚空之中的安乐是月亮的法，空色是太阳的法，二者融合。禅定是心离戏论，并且其本身显现为空色，二者是日月。命勤是命气和下泄气触及要点，是日月。执持是气融入明点和拙火燃烧，是日月。后忆是空色的身和融乐无变，是日月。三摩地是白红明点的运行止息方式，与日月之法相应。因此，续部中“阿”等字表示月亮，“嘎”等字表示太阳，这二者与脉、气、明点、日月、界、精液、微尘、境、有境，以及智慧等各种情况相应。将“阿”等字和“嘎”等字作为五种分类的特征来应用的方法是：通过讲解两种分类和五种分类的区分方式，自然就能理解了。第二，五种分类的区分是：如果将收摄分为五种，那就是仅仅是烟雾的显现，安住于此的收摄瑜伽士。
English
Therefore, the distinction of the earlier stage mainly lies in thought, while the distinction of holding mainly lies in the body. There are also two stages of subsequent recollection: the stage when the great mudra of emptiness and form cannot fully guide the four joys is when the burning appearance of inner heat is mainly used, so it is the purification of the moon; from the time when it can fully guide the four joys, it is the purification of the sun because it mainly uses the unchanging support of bliss, the mind of enlightenment. There are also two stages of samadhi: the cessation of the five elements in the five chakras from the secret place to the forehead is the purification of the sun; the cessation of the five aggregates, etc., in the crown is the purification of the moon, the five elements are wisdom, and the five aggregates are means. Thus, in these two later branches, the former subsequent recollection is the distinction of the purification method that mainly emphasizes thought, and the distinction of samadhi is the purification method that mainly emphasizes the body. These distinctions are like this if they are made according to the order in which the stages of the path arise in the continuum, but each method of yogic practice must also be practiced in the way of the union of means and wisdom, so it can also be distinguished in this way. For example, in gathering, the bliss of abiding in the sky is the dharma of the moon, and emptiness and form are the dharma of the sun, and the two are united. Meditation is the mind free from elaboration and its appearance as emptiness and form, the two are sun and moon. Life force is the life force and the downward-clearing air touching the key point, which is sun and moon. Holding is the wind dissolving into the drop and the inner heat burning, which is sun and moon. Subsequent recollection is the body of emptiness and form and unchanging bliss, which is sun and moon. Samadhi is the way in which the movement and cessation of white and red drops correspond to the dharma of sun and moon. Therefore, in the tantra, "A," etc., refers to the moon, and "Ka," etc., refers to the sun, and these two correspond to the channels, winds, drops, sun and moon, elements, semen, dust, objects, object-possessors, and wisdom, etc., as appropriate. The way to apply "A," etc., and "Ka," etc., as the characteristics of the fivefold classification is: by explaining the distinction between the twofold and fivefold classifications, it will naturally be understood. Second, the distinction of the fivefold classification is: if gathering is divided into five, it is merely the appearance of smoke, the yogi of gathering abiding in this.
Chinese
以及，同样地，如阳焰，虚空相，无动摇的灯火，以及无云晴空般的显现中安住的摄集瑜伽。禅定也有五种，从明点中央显现的种种现象，到无云晴空显现之间有五种。智慧等五支在此处不计数，因为那是在分为十类的时候，而且五支产生的五界按顺序结合的理由也并不明显。气功也有五种，上下左右总合起来，从地气束缚于中脉，到虚空气束缚于中脉之间。执持也有五种，诸气融入地界的精华明点，到空界的精华明点融入之间。随念也有五种，以五种征相的自性空色，圆满生起大手印的寂静之乐的差别。三摩地也有五种，以地等五大转变处所的差别。对此，秘密轮的两个地，先加于前行，剩余的五个轮，地水火风空转变处所结合，那也是就主要的方面而言，部分来说要知道一切中都有一切。这些五类的差别，全部是就五轮而言，即使没有分别计数左右，而是将同类的互相结合而成为五种，或者将五蕴的坛城摄集于空界之中，应按各自的情况结合。第三，十类的差别是，摄集等前后生起十种不同的道之证悟次第，以及禅定的十种差别，如以境与有境的差别分开等，有各种不同的结合方式，应以理智分析而知晓。其中，摄集有十种，从如烟般的征相最初显现，到大明点的征相显现之间，以十种征相的差别而有十种相状。禅定的差别也有十种，在《大疏》中说：“如是，以所取和能取的差别，有十种禅定。”即以能取的词语表示有境，彼即五种禅定支分，以所取的词语表示境，即禅定支分。
English
And likewise, the yoga of gathering in which one abides in appearances like mirages, the appearance of space, an unmoving flame, and a cloudless sky. There are also five dhyānas: from the arising of various phenomena in the center of the bindu to the arising of a cloudless sky, there are five. The five limbs such as wisdom are not counted here, because that is when dividing into sets of ten, and the reason for sequentially combining the five elements from which the five limbs arise is also not apparent. There are also five prāṇāyāmas: combining above, below, right, and left into one, from binding the earth-prāṇa at the central channel to binding the space-prāṇa at the central channel. There are also five holdings: from the winds dissolving into the essence-bindu of the earth element to the dissolving into the essence-bindu of the space element. There are also five recollections: by the distinction of perfectly generating the peace and bliss of the Mahāmudrā, the empty form of the nature of the five signs. There are also five samādhis: by the distinction of the five elements such as earth transforming their places. Regarding this, the two earths of the secret wheel are first added to the preliminaries, and the remaining five wheels are combined with the transformation of places of earth, water, fire, wind, and space. That is also done according to the main aspects, but in part, one should know that everything is in everything. All these distinctions of sets of five are made in terms of the five maṇḍalas. Even though the right and left are not counted separately, similar kinds are combined with each other to become five, or the maṇḍala of the five aggregates is gathered into the space element. One should combine them as appropriate. Third, the distinctions of sets of ten are the sequence of arising of ten different realizations of the path, such as gathering, etc., earlier and later, and the ten distinctions of dhyāna, such as separating by the difference between object and subject. There are various different ways of combining, which should be understood by analyzing with reason. Among these, there are ten gatherings: from the initial arising of the sign-appearance like smoke to the arising of the sign-appearance of the great bindu, there are ten aspects due to the distinction of the ten signs. There are also ten distinctions of dhyāna. In the Great Commentary, it says: "Thus, by the distinction of what is grasped and what grasps, there are ten kinds of dhyāna." That is, the term "grasping" indicates the subject, which is the five limbs of dhyāna, and the term "grasped" indicates the object, which is the limbs of dhyāna.